The Newsletter of The Zen Studies Society Eido T. Shimano, Abbot • Autumn/Winter 1992 New York Zendo • Shobo-ji Dai Bosatsu Zendo • Kongo-ji The Staff, the Robe and the Bowl On0ctoberl0,1992, the final day of on the ground with his hand three times. of the problem is that you don't understand Golden Wind Teo-Day Sesshin, Rev.Junpo The third barrier was a dramatic the question." Cbimon said, "I understand Kando Denis Kelly receivedDhanna Trans­ challenge by Rev. Cbimon Keido Carl the q~n perfectly. I want to see your mission from Eido Sbimano Rosbi in a Viggiani, who asked, "Buddha says in the understanding." Junpo made a mudra with public ceremony at Dai Bosatsu Zendo. Diamond Sutra that there are no beings to thumb and index finger of both hands. Junpo-Sbi is Roshi's first Dhanna heir. be b"berated. Why then do you chant'Shujo CJUmon said, "How will you actualize This The transmission ceremony followed mu hen sei gan do' every morning ,vowing for the sangha?" Junpo bowed. Chimon the same form as it did twenty years ago to save all beings?" Junpo began chanting accepted this. when Soen Nakagawa gave the ttansmis­ Shu jo mu hen sei gan do when Chimon The fourth gate was Rev. Jiun Seido sion to Eido Shimano at Ewa Tarasewicz who's Shobo-ji. Junpo arrived koan was: "Zen is nei­ in the entrance to the thel' Japanese nor Ameri­ zendo dressed as a trav­ can,Junpo, What do you eling monk: barefootand enshrine on your altar?" carrying a straw haL As Junposaid, "Truth, love, tradition holds, he was compassion" and with a confronted by five smile on his face said Dharma Gates repre­ "and a good bottleofltal­ sented by ordained ian wine!" monksandnunswhopre­ Rev. SeiganFudo sentedoriginal koans for Ed Glassing wasthefifth him to pass. balriezgatewhoshouted, The first barrier "Junpol" Junpo an­ challenge was Rev. swered saying. "Hai!". Banzan Katsudo Iw-ek Seigan asked, "Ifthere is Szczepkowski who asked No giving and No re­ him, "With what mind ceiving, then tell me, will you pass this bar­ what are you receiving rier?" with no hesitation today?" After a long Junpo embraced Ban­ minute ofsilence, Junpo zan and hugged him, and Banzan allowed interrupted him, saying, "You're just chant­ raised his fmger and placed it over his him to pass. ing the same chant!" Junpo hit Chimon's mouth indicating "It" cannot be said. ThesecondgatewasRev. SeikoKido forehead with his forehead three times. The last and final gate was reached Susan Momingstarwho'skoan was," Junpo, Cbimon exclaimed, "You may be able to with Junpo facing Eido Roshi a1 the altar. your name means 'Dharma Cruiser' You've break my skull but that does not mean you Eido Roshi asked Junpo," In the Rinzai come along way. Where are you going with Wlderstand Dharma!" Junpo walked around Roku, Master Rinzai gave fomshouts: Some­ this Dharma?" Whereupon Junpo pounded Chimon once, then said, "I think that part times a shout is like the jeweled sword ofthe ,., Vajra King; sometimes a shout is like the the transmission of the Dharma. Holds Out a Flower". The ceremony ended golden haired lion crouching on the ground; During the second pan of the Trans­ with the chanting of The Great Vows. sometimes a shout is like a weed-tipped mission ceremony, thefiveordainedmonks Over a hundred people attended this fishing pole; sometimes a shout doesn't chanted a special Great Compassionate significant event which marks the first function as a shouL Junpo, how do you Dharani,andthesanghachantedtheTeidai Rinzai Zen transmission of Eido Roshi 's understand this?" Junpo shouted a resound- Denpo Lineage as Roshi and Junpo bowed lineage. We congratuJare Eido Roshi and ing "Mlf'. and made prostrations to all Buddhas, Junpo-Shi. It is our sincere wish that Junpo­ Assisted by Aiho-san Yasuko Shi- • Bodhisattvas, and Patriarchs. Shi will continue to grow and mature in his mano, Eido Roshi gave Junpo the wooden Junpo-Shi (as he will be called dur­ practice with sincerity and dedication for staff, a robe and bowl, and a calligraphy as ing this transition year) gave his first teisho the sake of All Beings. Let True Dharma symbols of the formal acknowledgment of on Case 6 of the Mumonlcan: "Buddha Continue. • Eido Roshi's Teisho on the Shobo~:enzo. Zuimonki: "Thus have I heard" by Kuon Ejo Zenji On December 31, 1237, Degen, for the first time, invited Ejo to take the seat of shuso at Kosho-ji Temple, outside of Kyoto. Following an informal talk, Dogen had Ejo take up the whisk and give the teisho to the Sangha. This was the first time that the position ofshuso had been filled at Kosho-ji, the original temple thatDogen had established after his re1UI'Il from China. Dogen's teisbo on that day was about the transmission of Buddha-Dharma. Master Dogen said: The first patriarch Bodhidharma came from India and stayed at Shorin-ji Temple in China waiting for the readiness of time to teach. Bodhidharma sat patiendy facing a wall until Shinko (Eka Daiso Zenji, the second Patriarch) appeared in the last month of the year. He intuited that here was a vessel ofDharma. Thus, years later Bodhidbarma uansmitted to Shinko both the Robe and the Teaching. His descendants spread throughout the world and True Dharma has been handed down to this day. Today I have offically appointed Ejo to take the position of shuso and have asked him to give a teisho. Don't let the smallness of the Sangha or the fact that this is his first teisbo frighten you. The Sangha around Funyo Zensho Zenji was only six or seven. Y akusan had less than ten disciples under him. Nevertheless, they gave themselves unconditionally to the Dharma. A time like this is called the monastery flourishes. Think ofthose who attained enlightenment upon hearing the sound of bamboo when it was struck by a pebble. Think of those who gained insight upon seeing the blossoms of a peach. Does the bamboo distinguish between the clever and the dull, the deluded and the enlightened? Does the flower differentiate between the shallow and the deep, the wise and the stupid? Though flowers bloom year after year, not everyone who sees them attains insighL In the same way, bamboo always gives off sounds, but those who are awakened by them are exaremely rare. It is only by the virtue of long, patient practice under a teacher, together with the readiness of time, that one gains clarity of hearL This does not mean that lbe sound of bamboo itself has a penelrating effect or that the color of a flower is surpassingly beautiful. Though the sound of bamboo may be wonderous, it does not sound all by itself but must wait for the pebble to hiL The same is true with a flower. It blooms and becomes beautiful with the aid of the warm spring wind. The practice of Buddha-Dharma is not·cti.fferent from these examples. From the beginningless beginning, all beings are nothing but Buddha-Nature itself. However, unless we depend on dle strength of Sangha togetherness and continue our practice with humility, it is simply impossible to realize this marvelous facL Therefore, unifying your bearts-Md concentrating your determination: practice, practice and practice! Jewels become objects of beauty only by polisliiDg Qain and 'again.: A man becomes a True Man by araining after araining. No jewel has a bright light from the beginning; who is supezior from the outset? You must always keep polishing and keep marching on. Do not deprecate yourself and reJax i(1 the study of the Way. An ancient master said, "Do not spend your time wast.efully." I ask you: Is time somelbing that will stop if you value it? Or is it something that cannot be .stopped no matter bow you value it? You must understand that it is not time that passes in vain, but students who pass their time in vain. Neither time nor students should be wasted. Devote yourself to the practice of this Great Matter. The entire Sangha must take the same attitude. It is not easy to do shuso alone. Ifthere is mutual support in the Sangha, we can practice the Way in the manner of the Buddhas and Patriarchs. Although most gained insight by following Shakyamuni Buddha's teaching, you should remember that some students also were awakened by Ananda. Now, new shuso, do not underestimate your ability and do not overestimate your ability. Many students have discerning eyes. With this caution, give a teisbo on Tozan's Three Pounds of Flax. Dogen got down from his seat and as the drum was struck, Ejo took up the whisk and began his teisho. This was Ejo's first teisho at Kosho-ji Temple. Ejo was 39 years old. page2 SincetheDharmaTmnsmissionfrom have to do anything. We shut our mouths sixty as soon as possible because I thought me to Junpo will take place on the last day closed, and most likely I will pass away it seemed like a well-matured age. I am not ofGolden Wind Ten-Day Sessbin,I thought before you and that's iL But students must yet matured, but it took me twenty years: the first teisho must be this text from not be confused, therefore it is necessary to fromtheageoffortytotheageofsixty.What Shobogenzo Zuimonki. make a public announcemenL" is the difference between lhat and saying, Koun Bjo, was two years older than Iwasonlyfortyyearsold,soisaid, "I "The sun rises from the Bast and at every Dogen Kigen Zenji, and Bjo was very de­ amtooyoung."Hesaid, "Look,SoyenSbaku dawn, lbe rooster crows"? voted to his teacher.